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Thera 1.117: Yasa
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(117):Yasa Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =117. Yasa= Reborn in this time of our Exalted One(Buddha) as the son of a very wealthy councillor at Benares, he was exceedingly delicately nurtured, and had three mansions for the different seasons, all of which is told in the Khandaka.1 Impelled by antecedent conditions, he saw one night the sin in his sleeping attendants and, greatly distressed, put on his gold slippers and left both house and town, gods opening the doors for him. So he went towards Isipatana, exclaiming: 'Alas! what distress! Alas! what danger!' Now at that hour the Exalted One, who was staying at Isipatana in order to do him kindness, was walking to and fro out of doors, and said: 'Come, Yasa, here is there neither distress nor danger.' Yasa filled with joy put off his slippers, and sat down beside the Exalted One. The Lord(Buddha) talked to him by a graduated discourse, and when he had finished teaching the Truths, Yasa achieved Sotapana(first samadhi of Nirvana). And while the Exalted One(Buddha) taught the Truths to his father who had come to seek him, Yasa realized arahantship(enlightenment). Then the Exalted One held out his right arm to Yasa, saying, 'Come, bhikkhu(monk) !' And at his merely saying the words, Yasa's hair was shorn two fingers' length, and he 105 was equipped with the eight necessaries.2 Reflecting on his career, he rejoiced over those words calling him to his present state, 'Come, bhikkhu!'3 and uttered this saying(gatha): ---- 117 Suvilitto suvasano sabbābharaṇabhaṇūsito,|| Tisso vijjā ajjhagamiɱ kataɱ buddhassa sāsanan' ti.|| || ---- 117 With perfumed skin and delicately clad And head ablaze with gems, natheless my way I found and made the Threefold Wisdom my own;4 And now the Buddha-ordinance is done. ---- 1 Vinaya Texts, i. 102 ff. 2 This is a mythical elaboration of the older tale in the Vinaya. In the Order the learner or pupil had to remove his shoes when waiting on his teacher (iremain., i. 66 (62), 154). 3 Cf. Bhadda's joy at these words, a special honour to a candidate (Sisters, Ps. xlvi., also CCXXVI. below and others). 4 The point lies in his swift attainment, as a layman. ---- =1.12-7117 Commentary on the stanza of Yasatthera= The stanza starting with Suvilittosuvasano constitutes that of the venerable Thera Yasa. What is the origin? This one also, having done devoted deeds of service towards former Buddhas, accumulating meritotious deeds conducive towards escape from rounds of repeated rebirths in this or that existence, became a dragon-king of great power, at the time of the Blessed One Samedha, led the clergy of monks headed by Buddha to his own mansion (bhavanaṃ), and brought about a great charitable offering. He had the Blessed One covered with a set of three robes of great value. He had each and every monk also covered with but highly costly separate pair of garments (dussayuga) respectively as well as with all ecclisisatical essentials (parikkhāra). On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, became a banker’s son, at the time of the Blessed One Suddhattha, and made his reverential offering of seven sorts of gens to the terrace (manḍa) of the bodhi tree. He became a monk at the time of the Blessed One Kassapa and did his duties of a monk. In this manner, wandering about his rounds of repeated rebirths but in excellent existences (sugati), he was reborn as a son of a banker of abundant wealth in Banares, at the time of this our Glorius One. Known by the name of Yasa he was extremely (parama) delicate (sukhumālo). “Tassa tayo pāsādā (to him, there were three palaces),” thus, everything should be understood in the manner as had come in the trunksection (khandaka) of the Vinaya piṭaka. On being urged (codiyamāno) by his former cause (pubbahetu), he happened to see the (despicable) disorder (vippakāraṃ) of (his) surrounding crowd of people (parijana) overwhelmed (abhibhūta) by sleep in the portion of the night (rattibhāge), became remorseful, came out of the house after just having put on his glod slippers, left (nikkhamitvā) by the city gate, opened by the divine beings, went near Isipatans, and said: “O! Alas! (I am) oppressed; O! Alas! (I am) afflicted (upassaṭṭhaṃ).” On having been told, at that juncture, by the Blessed One, who was dwelling at Isipatana, and walking to and fro in the open air, but for the purpose of uplifting him even, thus: “O Yasa! Come, this is not oppressed (anupaddutaṃ); this is not afflicted,” he became delighted, saying to himself: “I am told that there exists the unoppressed and unafflicted,” took off (oruyha) his gold slipper, approached the Glorius One, sat down on one side, became one who had entered upon the first stage of sanctification (sotāpanna), at the all-round end of (the dissemination of the fourfold noble) truth, which was done as the teaching of truth (saccadesanā) after having spoken the speech on His gradual discourse in its order of sequence (anupubbikathaṃ), by the Master, and visualised (sacchākāsi) Arahantship when the teaching of the truth (saccadesanā) was being made by the Blessed One to (his) father who had arrived for the purpose of seeking and finding (him) (gavesanatthaṃ). Hence has it been said in the Apadāna:– “Deep inside (oggayha) the great ocean, there was my mansiion (bhavanaṃ) well-created; the lotus pond was well- dug (sunimmitā), (with songs) sung (pakūjitā) by ruddy geese (cakkavāka) (My mansion) was well-roofed (sañchannā) with celestial flowers (mandālakehi) as well as with paduma and uppala lotus flowers. There flowed also there, a delightful river with excellent landing spots. (My mansion) was well-inhabited (sañchannā) by fishes and toutoises, and well-strewn over with many a variety of birds (dija) ‘ It was resounded with cries of peacocks and herons, and with lovely (vaggu) voice of cuckoos and so on. Doves and pigeons (pārevatā) as well as sun-swans (ravihaṃsā) and the ruddy geese which roam about the river; here, there were also dindibha birds and mynahs. Flying chameleons (pampakā) and pheasants (jīvajāvakā). Swans and herons made their cries (naditā); (so also) many reddish-yellow (piṅgalā) owls. Endowed with seven sorts of gems and the sand grains were of gems and pearls. The trees were made entirely of gold and filled with different kinds of sweet scent. They all made my mansion bright day and night at all times. Sixty thousand musical instruments were played (pavajjare) every evening and morning. Sixteen thousand ladies always surrounded me. Having specially come out from my mansion, I paid my homage to that leader of the world Sumeha of great reputation, being pious-minded and delighted. Having paid my homage to the self-awakened Buddha I invited Him together with his clergy of monks. That wise Sumedha, the leader of the world, did give His concent. Having taught the truth (dhamma) to me, the great sage sent me off (uyyojesi). Having paid my homage to the self- awakened Buddha I returned (upāgamiṃ) to my mansion. I addressed my retinue round me (parijanaṃ) thus:– “All of you do assemble together; at the time of sun-rise, Buddha will come to our mansion. For us, there is going to be (amhaṃ) a well-obtained gain in that we live in your presence; we also shall make reverential offering to the Master, our best Buddha. After having had food and drink prepared (paṭṭhapetvā) I informed the (meal) time; mastering (vasī) a hundred thousand, the leader of the world arrived (upesi). I went forward to meet and welcomed Him with five-fold musical instruments: the most excellent among men sat down on a pedestal (pāṭhe) made of entire gold (sabbasonna). There was, then, a roof (chadana) above (upari) made of all gold; fans supplied cool breeze (pavāyanti) amidst the clergy of monks. I satisfied (atappayiṃ) the clergy of monks with abundant food and drinks and offered a pair of clothes (dussayugaḷe) cach (pacceka) to the clergy of monks. People said (vadanti): Sumedha was such that He was aptly worthy of accepting the sacrificial offerings of the world. Having sat down amidst the clergy of monks, He spoke these stanzas. I shall make an announcement (kitta- yissāmi) of him, who satisfied me and all these monks as well, with food and drink; listen to me while I am speaking. For eighteen hundred aeons, he will enjoy (himself) (remissati) in the divine world; for a thousand times he will be a sovereign as well as a world-king. Whatever womb, whether divine or human, he approaches, at all times, an all-gold roof (chadanaṃ) will be borne (above him). Thirty thousand aeons (kappa) hence, an offspring (sambhava) of Okkāka family, named Gotama according to clam, the Master will appear (bhavissati) in the world. (He will become) an heir (dāyādo) to His teachings (dhammesu), a bosom-son (oraso) created by the teaching (dhammanimmito); after having completely comprehended (pari- ññāya) the truth, he will enter nibbāna free from every canker (anāsavo). After having sat down amidst the clergy of monks, he will roar the lion’s roar; They bore an unbrella over his funeral pyre (citake); his will be cremated (ḍayhatha) under an unbrella. Monkhood (samannaṃ) had been accordingly attained (anupattaṃ) by me; my depravity had been burnt by me; either in the pandal or at the foot of a tree, there does not exist any torment (santāpo) in me. It was thirty thousand aeons (kappa) ago that I then offered my charity. I do not remember any evil existence; this is the fruitful result of my whole offering. My depravity had been burnt. … Buddha’s instruction had been carried out.” Thereafter, the Blessed One spread out His right arm and said to the venerable Yasa Thus: - “O monk! Do come. Even immediately after these words (vacanasamanantaraṃ), he became with his hair and beard of two-finger measure (dvaṅ-gulamattakesamassu) the bearer (dharo) of eight ecclesiatical essentials as if he were a senior monk sixty years of age. After having reflected upon his own proper attainment (paṭipattiṃ) and spoke a stanza in order to make his joyous utterance (udāna) by way of (describing) his life (āvattha) previous (purima) to his attainment (pattito) of the state of ehibhikkhu (Come, Monk!). 117. “Well besmeared, well clothed (I was) adorned with all adornments. I achieved the three kinds of super- science (vijjā); Buddha’s instruction had been carried out.” There, Suvilitto means: (My) body was well- besmeared with excellent saffron, sandal-wood annointing (anulepana). Suvasano means: (I was one who) wore well the garment (made from) Kāsi cloth of great value (mahaggha). Sabbābharanabhūsito means: adorned with all adornments, reaching (upaga) the head (sīsa) and so on. Ajjhagamiṃ means: I achieved (adhigacchiṃ). The rest is but in the said manner. The Commentary on the stanza of the Thera Yasa is complete. ----